Because we have mentioned Sherem and Nehor in connection with the foregoing notes on the trial of Korirhor, this is a good point at which to offer a chart (Figure 2) comparing these three cases which involve the most famous Nephite dissenters.
Concerning the similarities, these cases obviously share certain features with each other, as Elder B. H. Roberts drafted in 1922, when he set out to identify the main problems that he thought critics of the Book of Mormon might raise some day. He postulated that the similarities are so strong that one might doubt their historicity.
These three legal cases, however, have much less in common with each other than people might assume based merely on casual familiarity or superficial comparison. The differences are numerous, and they differ from each other widely. Indeed, the facts and legal factors in each of them are case-specific and relevantly distinctive, as one actually finds in real-life legal experience, in which no two court cases are factually or procedurally identical. The salient, distinguishing facts of these cases make the holding and legal importance of each one of them truly unique.
While there are certain obvious similarities, they can be accounted for and can be put into perspective in several ways, but seldom have commentators focused on the numerous differences found in the scriptural reports of these three cases. The similarities are what one would expect to find in any series of such cases coming out of a single culture. Legal cases are, by their very nature, somewhat repetitive and formulaic, yet each case involves particular distinguishing facts. When one reads these cases with sensitivity toward their legal technicalities and jurisprudential principles, these cases are clearly seen to be subtly nuanced, historically plausible, and legally credible, as the accompanying expanded chart illustrates.
John W. Welch, “Comparing Sherem, Nehor, and Korihor,” in The Legal Cases in the Book of Mormon (Provo, UT: Brigham Young University Press, 2007), 301–309.
SHEREM(Jacob 7:1?25) | NEHOR(Alma 1:2?15) | KORIHOR(Alma 30:6?60) | |
Process and Procedure | |||
Date | c. 500 B.C. | 91 B.C., 1 RJ | c. 74 B.C., 18 RJ |
Locations involved | Land/City of Nephi | Land/City of Zarahemla, Gideon/Ammonihah? | Zarahemla/Jershon/ Gideon, Antionum (land of the Zoramites, where he dies) |
Age of judge or official | Jacob was very old | Alma was about 40? | Alma was about 58? |
Judge’s experience | Mainly as the High Priest | First year on the bench (also relatively new High Priest) | Nephihah as Chief Judge for nine years and Alma High Priest for 18 years |
Nature of the court | Sherem’s action turned out to be only juridical, not judicial, for his case never went to court and only God was the judge | Nehor was taken immediately to the highest judge, Alma, the Chief Judge, who heard the case alone | Korihor appeared before judges or officials in 3 lands, Jershon, Gideon, and Zarahemla |
Court jurisdiction | General justice and temple divination | Under new law of Mosiah for a capital crime | Chief Judge and High Priest both involved |
Was arrested? | No | Yes, taken, bound | Yes, bound, sent |
Status in legal proceedings | Plaintiff | Defendant, defends himself boldy | Defendant, with counterclaims (accused priests of leading people astray) |
Nature of legal action or offense | Falsely accused Jacob of 1) leading into apostasy 2) blasphemy 3) false prophecy | Killed Gideon, was convicted of enforcing priestcraft with the sword | Reviled against God, accused priests of leading people astray, committed blasphemy |
Attributes of the Opponent | |||
Origin of the accuser (“satan”) | From among the people | Unstated | From outside Zarahemla |
“a man” | Yes, Jacob 7:1 | Yes, Alma 1:2 | Yes, Alma 30:6 |
Name stated? | 7:1, up front | 1:15, at very end | 30:12, after intro |
Called anti-Christ? | No | No | Yes |
Sources of power | Speech, flattering with words | Alma 1:3?5, Physical strength, popular support | Logic, practical, politics and theology, the Devil |
Number and organization of his followers | Had just begun to declare among the people leading away many hearts | Had a following who believed on his word as the word of God | Was a lone, itinerant sophist, finding success in Zarahemla, but not in Jershon or Gideon |
Impact of preaching | Lead away hearts, no actions mentioned | Many believed, gave money | Lead away hearts, many committed sin and whoredoms |
Declared that he opposed the ruling establishment? | Yes | Yes | Yes |
Arguments and Beliefs of the Opponent | |||
Basic theology | Theist, traditionalist | Theist, universalist | Atheist |
Religious tenets | Pro law of Moses | All law was irrelevant | Opposed law of Moses |
Political stance | Reactionary, royalist | Populist | Radical |
View on priests | They should keep law | They should be paid | They oppress the poor |
Complexity and amount of argument | Only three closely related points aimed at Jacob | Developed one alternative doctrine of redemption and universal salvation | Extensive practical, political, theological, and religious arguments |
Decried foolishness of leaders and among the people | No | No | Yes |
Can anyone know the future? | No | Probably | No |
Proceedings | |||
Interrogated? | Asked about his belief in Christ | No (he pleads for himself) | About God’s existence |
Accepted scriptures? | Yes, says he does, 7:10, bases his three accusations on provisions in Deut. | Unclear, selectively at best, “redeemed” “end,” redefined word of God | Rejected as foolish, used Deut 24:16 against Alma |
Denial of Christ | Evasive | No | Clear |
Counterclaims? | No, accepted the outcome | No, but argued in his own defense | Yes, accused leaders and advanced claims |
Requested a sign? | Yes | No | Yes |
Was warned? | Indirectly | No | Yes |
Was the sign-giver hesitant? | Yes, for fear of tempting God | Not applicable | No, better one soul be lost |
Reason for sign | To confirm revelation by the Holy Ghost | Not applicable | To confirm the existence of God |
What Divine sign was given? | Smitten to the earth, but could still speak | None | Struck dumb, but could still write and walk |
Role of devil | Impersonal, deceived by his power | Not mentioned | Personal, visited and taught by devil |
Verdict and Aftermath | |||
Was there a judicial verdict? | No | Yes | No |
Confession | Sincere, complete | Involuntary. caused | Incomplete |
Penalty | Divine justice | Creative definition, capital punishment | Judicial decision, ostracism |
Died? | Yes, but naturally despite being nourished for many days | Yes, taken immediately and publicly executed | Yes, but in another city, trampled in an unstated way |
Cause of death | Non-human causes, from effects of the sign | Human, legal causes, probably stoning, hanging | Accidental, not related to the sign given |
Announcement of Confession | Public confession by Sherem, near death | Ignominious death, was caused to confess, hill top | Result heralded by officials |
Reaction of people | Fell to earth, love restored | Priestcrafts continue | End of this problem, many converted, go to Antionum underground |
Precedential value of the holding | Legitimized Nephite Christianization of the law of Moses | Gave original jurisdiction to Chief Judge under the new reign of judges | Held that speech acts were still punishable under the law of Mosiah |
Historical consequences | Law of Moses was strictly observed in next generations | Nehor’s followers probably join with King-men and go to war | Public criticism curtailed. Dissidents go underground, secret combinations |
Place in the record | At the end of Jacob’s book, validating his life work and teaching | At beginning of Alma’s record, setting stage for upcoming problems | Middle of book about Alma and Helaman, a crucial turning point |